Dignity in Death and Dying

I. Euthanasia and Prolongation of Life

SULTANA

*Meanings of Euthanasia*

SCRIPT: All the meanings of the term euthanasia can be related to the etymology of the...

— Greek term euthanatos: eu meaning "good" and thanatos meaning “death”

— At the present time the word is used to denote a doctor's painlessly terminating the life of a
suffering, terminally ill patient who wishes to die

SCRIPT: The current meaning is actually the second way the term was used in Western history.
The term's first and most longstanding use denoted a gentle and natural or noninduced death.

— The Roman historian Suetonius described how Augustus Caesar was

“blessed with an easy death” when he expired peacefully at age seventy-five: “For almost always
on hearing that anyone had died swiftly and painlessly, [Augustus] prayed that he and his might
have a like 'euthanasia'”

— practice of extinguishing the lives of unwanted persons

— use of sedatives to "secure easy deaths" to the point of shortening life

SCRIPT: the term occasionally was associated with what is now called

— assisted or physician-assisted suicide

SCRIPT: It became

— attached to the practice of withdrawing terminally ill persons from life-prolonging medical
measures

SCRIPT: After 1970 that practice commonly was termed passive or indirect euthanasia to
distinguish it from active or voluntary euthanasia

[Hebraic and Jewish Perspectives]

— Humans are created by God (Genesis 2:2–27), life and consciousness are gifts of God, and as
Lord of life, God alone should determine when and how humans die (Job 1:21)

— As God's property, no individual has the right to destroy his or her life as if it were self-owned.
It also is not lawful wantonly to take the life of another person (Exodus 20:13, Genesis 9:5–6).
SCRIPT: On the basis of this legacy, Jewish tradition requires that when life is threatened by
illness or injury, it must be sustained if possible. Because Jews were and are obligated to prolong
their lives, they must not settle in communities where no physician is available.

— Doctors who induce death to spare patients from pain are considered murderers (Exodus 20:13,
Carmi).

SCRIPT: Although it forbids mercy killing, Judaism defends the morality of letting fatally ill
persons die naturally.

— “honorable death” which means merfiful dying not mercy killing

SULTANA

JANELLE

[Christianity]

SCRIPT: Christianity emerged from Judaism and flourished in the Roman world. The early
churches regarded Hebrew Scripture as the authoritative word of God even as they reinterpreted it
as forecasting the life, death, and resurrection of Jesus.

— Christians (thus) inherited Hebraic and Jewish teachings about life and death.

Early Christianity...

— regarded God as the creator and sustainer of human life and opposed suicide in response to
suffering or despair

— ardently opposed self-induced death

Augustine...

SCRIPT: developed systematic criticisms of suicide

— argued that self-inflicted death was cowardly

— viewed it as contrary to the Sixth Commandment, "Thou shall not kill."

— “suicide” = mortal sin

SCRIPT: because it excluded the possibility of repentance

— self-killing was equated with homicide

SCRIPT: In central and northern Europe the properties of suicides were confiscated, their corpses
were desecrated, and they were excluded from Christian burial

[Thomas Aquinas and Modern Roman Catholicism]

— euthanasia is viewed as contrary to Christian tradition, natural law, the well-being of society,
Christian compassion, and, most important, the dominion of God over human life

[Protestantism]

SCRIPT: By the seventeenth century, however, certain Lutheran and Calvinist theologians were
arguing that some

— self-inflicted deaths stemmed from mental imbalance

— argued that the soul's eternal destiny was for God alone to decide

* Nevertheless, Jews, Catholics, and Protestants remained united about the virtue of helping
persons die peacefully and naturally not by inducing death but by alleviating suffering and
isolation through attentive care.

JANELLE

SULTANA

[ISLAMIC PERSPECTIVE]

— Islam is against euthanasia: considered as a major sin.

SCRIPT: In Islam, all humans life is sacred because it is given by God, and that God chooses how
long each person lives.

In the Quran, God says:

And do not throw yourselves to destruction and be good for God loves the good ones (2:195).

A patient who asks his physician to end his life in one way or another is considered committing
suicide.

— As for the part of the physician,

Whoever kills a believer deliberately, the punishment for him is hell, and there he will remain:
God is angry with him, and rejects him, and has prepared a tremendous torment for him (Quran
4:93)

SCRIPT: terminating the life of a patient for a reason he personally deems justifiable, it is the
unlawful taking of human.

SULTANA

MARITES

INVIOLABILITY OF HUMAN LIFE

— The dignity of every human life, as it is a gift from God, must be defended and protected.

DYSTHANASIA

— opposite to the concept of “euthanasia”

— the term for futile or useless treatment, which does not benefit a terminal patient.

— It is a process through which one merely extends the dying process and not life per se.

— Consequently, patients have a prolonged and slow death, frequently accompanied by suffering,
pain and anguish.

SCRIPT: When one invests in healing a patient who has no chance of cure, s/he is actually
undermining the person's dignity. Advanced measures and their limits should be assessed to
benefit the patient and not to hold science as an end in itself

ORTHOTHANASIA

— Orthotanasia refers to the art of promoting a humane and correct death, not subjecting patients
to misthanasia or dysthanasia and not abbreviating death either, that is, subjecting them to
euthanasia.

— great challenge: enable terminal patients to keep their dignity

SCRIPT: where there is a commitment to the well being of patients in the final phase of a disease

MARITES

ATE JEAR
ADMINISTRATION OF DRUGS TO THE DYING

— The group of drugs most commonly used to end life is called the barbiturates.

— cause the activity of the brain and nervous system to slow down

— these drugs can be taken short-term to treat insomnia, or seizures

— can also be used as anaesthesia, to make us sleep through surgery.

SCRIPT: These drugs, used medicinally in small doses, can be taken short-term to treat insomnia,
or seizures in emergencies. In different doses and administration techniques, these preparations
can also be used as anaesthesia, to make us sleep through surgery.

SCRIPT: An overdose of barbiturates is fatal. A large dose will effectively make the brain slow
down to a point where it stops telling the body to keep the respiratory system working, and
breathing ceases.

— SECOBARBITAL CAPSULES and PENTOBARBITA: used either alone or in combination for

physician-assisted suicide or euthanasia.

SCRIPT: These two products are tried and tested, their safety and efficacy in inducing a peaceful,
swift and uneventful death has been proven around the world. They are the preferred drugs in the
Netherlands, Belgium, Switzerland and some USA states where euthanasia is legal.

ATE JEAR

AINSLEY

End of Life Care Plan

SCRIPT: Comfort care is an essential part of medical care at the end of life. It is care that helps or
soothes a person who is dying.

*What is End-of-Life Care?

— term used to describe the support and medical care given during the time surrounding death

*Who delivers end of life and palliative care?

SCRIPT: End of life care is delivered by a wide range of providers such as,
— people who work in health, human services or community agencies

*End-of-Life: Providing Physical Comfort

SCRIPT: There are ways to make a person who is dying more comfortable

— a dying person can be uncomfortable because of:

Pain
— giving as much pain medicine as is prescribed by the doctor.
— ex. Morphine: an opiate, a strong drug used to treat serious pain.

Breathing problems
— raising the head of the bed, opening a window, using a humidifier, or having a fan circulating
air in the room

Digestive problems

SCRIPT: like for example: nausea, vomiting, constipation, and loss of appetite

— There are medicines that can control nausea or vomiting or relieve constipation, a common side
effect of strong pain medications.

Skin Irritation
Temperature sensitivity
Fatigue

*End-of-Life: Managing Mental and Emotional Needs

— Someone who is alert near the end of life might understandably feel depressed or anxious

— A dying person may also have some specific fears and concerns. He or she may fear the
unknown or worry about those left behind.

SCRIPT: Set a comforting mood. Remember that listening and being present can make a
difference.

— simple act of physical contact—holding hands, a touch, or a gentle massage—can make a

person feel connected to those he or she loves.

— Some experts suggest that when death is very near, music at a low volume and soft lighting are
soothing.
AINSLEY

KENT
*Spiritual Needs at the End of Life

— include finding meaning in one's life and ending disagreements with others

SCRIPT: The dying person might find peace by resolving unsettled issues with friends or family,
if possible.

— Many people find solace in their faith.

SCRIPT: Praying, talking with someone from one's religious community (such as a minister,
priest, rabbi, or imam), reading religious texts, or listening to religious music may bring comfort.

*End-of-Life: Planning Ahead

— The aim of this is to meet your needs according to your wishes in the last year, months, weeks
and days of your life.

SCRIPT: person who is dying might be worried about who will take care of things when he or she
is gone.

— Offering reassurance—"I'll make sure your African violets are watered," "Jessica has promised
to take care of Bandit," "Dad, we want Mom to live with us from now on"—might provide a
measure of peace. Reminding the dying person that his or her personal affairs are in good hands
can also bring comfort.

— If you are the primary caregiver, ask for help when you need it and accept help when it's
offered.

KENT